[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋迦譜](https://indike.org/pramana/in.bauddha.taisho.2040) › 4.16 # 釋迦譜 4.16 釋迦譜 4.16 - **Language:** Classical Chinese ### [4.16](https://indike.org/pramana/in.bauddha.taisho.2040.4.16) 爾時迦葉菩薩白佛言。世尊。如來已免一切諸病。苦患悉除無復怖畏。世尊一切眾生有四毒箭。則為病因。何等為四。貪欲瞋恚愚癡憍慢。若有病因則有病生。所謂愛熱肺病。上氣吐逆。膚體㿇㿇。其心悶亂。下利噦噎。小便淋瀝。眼耳疼痛。背滿腹脹。顛狂乾痟。鬼魅所著。如是種種身心諸病。諸佛世尊悉無復有。今日如來何緣。顧命文殊師利而作是言。我今背痛汝等當為大眾說法。有二因緣則無病苦。何等為二。一者憐愍一切眾生。二者給施病者醫藥。如來往昔已於無量萬億劫中。修菩薩道常行愛語。利益眾生不令苦惱。施疾病者種種醫藥。何緣於今自言有病。世尊。世有病人或坐或起。不安其所。或索飲食誡勅家屬。修治產業。何故如來默然而臥。不教弟子聲聞人等。尸波羅蜜諸禪解脫。三摩跋提。修諸正勤。何緣不說如是甚深大乘經典。如來何故。不以無量方便教。大迦葉人中象王。諸大人等令不退於阿耨多羅三藐三菩提。何故不治諸惡比丘。受畜一切不淨物者。世尊實無有病。云何默然右脇而臥。一切愚人生滅。盡想當為外道九十五種之所輕慢。沙門瞿曇無常所遷。如來世尊無上仙人。已拔毒箭得無所畏。今者何故右脇而臥。令諸人天悲愁苦惱。爾時世尊大悲熏心。知諸眾生各各所念。將欲隨順畢竟利益。即從臥起結跏趺坐。顏貌熙怡如融金聚。放大光明充遍虛空。其光大盛過百千日。照于東方南西北方四維上下。諸佛世界。於其身上一切毛孔。一一毛孔出一蓮華。各具千葉純真金色。各出種種雜色光明。皆悉遍至阿鼻地獄。想地獄。黑繩地獄。眾合地獄。叫喚地獄。大叫喚地獄。燋熱地獄。大燋熱地獄。是八地獄其中眾生。常為諸苦之所逼切。所謂燒煮火炙。斫刺㓟剝。乃至八種寒氷地獄。所謂擘裂身體碎壞。遇斯光已。如是等苦悉滅無餘。是光明中。言諸眾生皆有佛性。眾生聞已即便命終。生人天中。此閻浮提及餘世界。所有地獄。皆悉虛空無受罪者。除一闡提。餓鬼眾生飢渴所逼。遇斯光已飢渴即除。是光明中。亦說眾生皆有佛性。聞已命終生天人中。餓鬼悉空。除謗大乘。畜生共相殘食。遇斯光已恚心悉滅。是光明中。亦說眾生皆有佛性。聞已命終生天人中。畜生亦盡。除謗正法。是一一花各有一佛。圓光一尋端嚴最上。是諸世尊。或震雷音或注洪雨。或扇大風或出烟炎。或有示現初生出家。轉妙法輪入于涅槃。此閻浮提中眾生。遇斯光已盲者見色。聾者聽聲啞言癖行。貧者得財慳者能施。恚者慈心不信者信。無一眾生修行惡法。除一闡提。爾時一切天龍鬼神。乾闥婆阿修羅。及人非人等。悉同聲唱如是言。善哉善哉。無上天尊多所利益。踊躍歡喜或歌或舞。以種種花散佛及僧。諸天妓樂供養於佛爾時佛告迦葉菩薩。是諸眾生。不知大乘方等密語。便謂如來真實有疾。如來今於娑羅雙樹間。示現倚臥師子之床欲入涅槃。令諸未得阿羅漢果。眾弟子等。及諸力士生大憂苦。令諸天人阿修羅等。大設供養。欲使諸人以千端㲲纏裹其身。七寶為棺盛滿香油。積諸香木以火焚之。唯除二端不可得燒。一者襯身。二最在外。為諸眾生分散舍利。以為八分。一切聲聞弟子。咸言如來入於涅槃。當知如來。亦不畢定入於涅槃。何以故。如來常住不變易故。 > At that time, Bodhisattva Kāśyapa addressed the Buddha: 'World-Honoured One, the Tathāgata is already free from all illnesses, having eliminated all sufferings and afflictions, with no fear remaining. World-Honoured One, all sentient beings have four poisoned arrows, which are the causes of illness. What are the four? Greed, anger, ignorance, and arrogance. If there are causes of illness, then illness arises: namely, heat-fever, lung ailments, rising breath and vomiting, skin twitching, mental confusion, diarrhea, hiccupping, urinary strangury, pain in the eyes and ears, back tension and abdominal distension, madness, wasting thirst, and possession by ghosts and sprites. Such various physical and mental illnesses no longer exist in the Buddhas, the World-Honoured Ones. For what reason does the Tathāgata today turn to Mañjuśrī and say: "My back now aches; you and the others must expound the Dharma for the great assembly"? There are two conditions under which there is no suffering of illness. What are the two? First, having pity on all sentient beings; second, bestowing medicine upon the sick. In the past, throughout immeasurable tens of thousands of millions of kalpas, the Tathāgata practiced the Bodhisattva Path, constantly using gentle speech to benefit sentient beings without causing them distress, and granting various medicines to those who were sick. For what reason does he now state that he is ill? World-Honoured One, when people of the world are sick, they either sit or stand, uneasy in their place, or they ask for food and drink, giving instructions to family members on managing their estates. Why does the Tathāgata lie down in silence, not teaching disciples, śrāvakas, and others the śīla-pāramitā, the dhyāna-liberations, samāpatti, and the cultivation of the right exertions? For what reason does he not expound such profound Mahāyāna sūtras? Why does the Tathāgata not use immeasurable skillful means to instruct Mahākāśyapa—that elephant king among men—and the other great beings so that they will not regress from anuttarā-samyak-saṃbodhi? Why does he not discipline the wicked monks who receive and keep all manner of impure things? The World-Honoured One is truly free of illness; why does he silently lie on his right side? All foolish people will conceive the idea of extinction, and he will be held in contempt by the ninety-five kinds of non-Buddhist traditions, \[who will say\] that the śramaṇa Gautama has been carried away by impermanence. The Tathāgata, the World-Honoured One, the Unsurpassed Sage, has already pulled out the poisoned arrow and attained fearlessness. Why does he now lie on his right side, causing gods and humans sorrow and anguish?' At that time, the World-Honoured One, his mind perfumed by great compassion, knew what each sentient being was thinking, and intending to comply with them for their ultimate benefit, rose from his lying posture and sat cross-legged. His countenance was serene and radiant, like a mass of molten gold, and he emitted a great light that filled empty space. The light was exceedingly brilliant, surpassing hundreds of thousands of suns, illuminating the Buddha-worlds of the east, south, west, north, the four intermediate directions, above, and below. From all the pores of his body—from each and every pore—a lotus flower emerged, each possessing a thousand petals of pure golden color and each emitting diverse multicolored lights, which reached everywhere: the Avīci Hell, the Sañjīva Hell, the Kālasūtra Hell, the Saṃghāta Hell, the Raurava Hell, the Mahāraurava Hell, the Tapana Hell, and the Mahātapana Hell. The sentient beings within these eight hells were constantly tormented by various sufferings, namely burning, boiling, roasting, chopping, piercing, flaying, and peeling, extending even to the eight cold-ice hells, namely where their bodies are cracked and shattered. Having encountered this light, such sufferings were completely extinguished without remainder. In that light, it was proclaimed that all sentient beings possess the Buddha-nature; when sentient beings heard this, they immediately ended their lives and were born among humans and gods. All the hells in this Jambudvīpa and in other worlds became completely empty, with no one undergoing punishment, except for the icchantikas. Sentient beings in the realm of hungry ghosts who were tormented by hunger and thirst had their hunger and thirst immediately dispelled upon encountering this light. In that light, it was likewise proclaimed that sentient beings possess the Buddha-nature; hearing it, their lives ended and they were born among gods and humans, so that the hungry ghosts were completely emptied, except for those who slandered the Mahāyāna. Animals that preyed upon and devoured one another had their angry minds completely extinguished upon encountering this light. In that light, it was likewise proclaimed that sentient beings possess the Buddha-nature; hearing it, their lives ended and they were born among gods and humans, so that the animals were also exhausted, except for those who slandered the True Dharma. On each and every flower there was a Buddha, whose halo measured one fathom, most supremely dignified and adorned. These World-Honoured Ones either thundered like thunder, poured down torrential rain, fanned great winds, or emitted smoke and flames; or they manifested their initial birth, leaving home, turning the wondrous Dharma wheel, or entering nirvāṇa. Sentient beings in this Jambudvīpa who encountered this light—the blind saw forms, the deaf heard sounds, the mute spoke, the lame walked, the poor gained wealth, the stingy were able to give, the angry became compassionate, and the unbelieving came to believe. Not a single sentient being practiced evil dharmas, except for the icchantikas. At that time, all the gods, dragons, ghosts, spirits, gandharvas, asuras, humans, non-humans, and others chanted with one voice: 'Excellent, excellent! The Unsurpassed Heavenly Honoured One brings abundant benefit!' Leaping with joy, some sang, some danced, and they scattered various flowers over the Buddha and the saṅgha, and celestial musicians made offerings to the Buddha. Then the Buddha told Bodhisattva Kāśyapa: 'These sentient beings do not understand the secret words of the Mahāyāna vaipulya \[teachings\], and so they assume the Tathāgata is truly ill. Now, between the twin śāla trees, the Tathāgata manifests lying upon the lion bed, intending to enter nirvāṇa, causing all disciples who have not yet attained the fruit of arhatship and all the Mallas to generate great sorrow, and causing gods, humans, asuras, and others to make great offerings. It is intended that people will wrap his body with a thousand lengths of fine cotton, place it in a seven-jeweled coffin filled with fragrant oil, heap up fragrant wood, and cremate it with fire—with only two lengths that cannot be burned: the first touching the body, and the second being the outermost—and that they will divide the relics for sentient beings into eight portions. All the śrāvaka disciples will say that the Tathāgata has entered into nirvāṇa; yet you should know that the Tathāgata does not definitively enter into nirvāṇa. Why is this? Because the Tathāgata is ever-abiding and unchanging.' > — English (machine translation) (machine translation) - [Previous: 4.15](https://indike.org/pramana/in.bauddha.taisho.2040.4.15) - [Next: 4.17](https://indike.org/pramana/in.bauddha.taisho.2040.4.17) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2040.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.4.16) — English, machine translation ## Linked texts (2) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-t375.10.103) — Classical Chinese - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-dharmaksema.11.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2040.4.16](https://indike.org/pramana/in.bauddha.taisho.2040.4.16) · Pramāṇa